Kierkegaard S Theological Sociology

Kierkegaard developed a distinctive type of sociology in the 1840s--a theological sociology. Looking at society through the lens of analysis categories such as worship, sin, and faith, Kierkegaard developed a profoundly insightful way of understanding how, for example, the modern mass media works. He gets right inside the urban world of Golden Age Denmark, and its religion, and analyses "the present age" of consumption, comfort, competition, distraction, and image-construction with astonishing depth. To Kierkegaard worship centers all individuals and all societies; hence his sociology is doxological. This book argues that we also live in the present age Kierkegaard described, and our way of life can be understood much better through Kierkegaard's lens than through the methodologically materialist categories of classical sociology. As social theory itself has moved beyond classical sociology, the social sciences are increasingly open to post-methodologically-atheist approaches to understanding what it means to be human beings living in social contexts. The time is right to recover the theological resources of Christian faith in understanding the social world we live in. The time has come to pick up where Kierkegaard left off, and to start working towards a prophetic doxological sociology for our times.

Søren Kierkegaard's radical protestant philosophy of the individual—in which a person's leap of faith is favored over general ethics—has become a model for many contemporary political theorists. Thinkers such as Slavoj Žižek and Alain Badiou have drawn on its revolutionary spirit to position truth above the constraints of political systems. In Kierkegaard and Political Theory, contributors from a wide range of disciplines—including theology, sociology, philosophy, and aesthetics—examine just how crucial Kierkegaard's anti-institutional thinking has been to such efforts and to modernity as a whole. The contributors convincingly position Kierkegaard's radical philosophy as the starting point for contemporary political theory. They show how he pioneered a modernity defined as an argument— an experience—of the impossibility of rationally comprehending a system of thinking. They show how religious and aesthetic experiences function as a response to this impossibility, how their coherence in politics must always be questioned, especially in history's extreme example: totalitarianism. Engaging this and many other subjects, they provide a compelling new line in Kierkegaard studies that illuminates new contours of our political thought. Armen Avanessian is founder of the research platform Speculative Poetics at the Free University Berlin. Sophie Wennerscheid is professor of Scandinavian Studies at the University of Ghent.

Almost all the great religious thinkers of the past have developed a social as well as theological doctrine, but their sociology was as a rule merely implicit in their work or at best half formulated so that careful study and analysis is needed to bring it out. This is the task which Dr. Stark has set himself in the present essays. He has searched the writings of St. Augustine, Paschal, Newman and Kierkegaard for the sociological ideas they contain and shows that their social philosophies were varied, profound, fascinating and surprisingly definite. Dr. Stark seeks the theological conceptions present in, and basic to, the teachings of some outstanding secular sociologists, economists and philosophers, such as Adam Smith, Kant, Hegel, Marx, the Darwinians, Bergson Scheler and Meinecke and proves that their systems were built around a religious centre even though they themselves were at times unaware of it.

Kierkegaard has long been known as a philosopher and theologian, but his contributions to psychology, anthropology and sociology have also made an important impact on these fields. In many of the works of his complex authorship, Kierkegaard presents his intriguing and unique vision of the nature and mental life of human beings individually and collectively. The articles featured in the present volume explore the reception of Kierkegaard's thought in the social sciences. Of these fields Kierkegaard is perhaps best known in psychology, where The Concept of Anxiety and The Sickness unto Death have been the two most influential texts. With regard to the field of sociology, social criticism, or social theory, Kierkegaard's Literary Review of Two Ages has also been regarded as offering valuable insights about some important dynamics of modern society..

In Kierkegaard's Romantic Legacy, Anoop Gupta develops an original theory of the self based on Kierkegaard's writings. Gupta proceeds by historical exegesis and considers several important ways of thinking about self outside of the natural sciences. His study moves theories of the self from theology toward sociology, from a God-relationship to a social one, and illustrates how a loss in theological underpinnings partly contributes to the rise in the popularity of cultural relativism. By drawing on Kierkegaard's writings, Gupta develops a metaphysical account of the self that provides an alternative to the idea that there is no such thing as human nature. Keywords: Kierkegaard; Philosophy; Theory of self; Metaphysics; Theology; Sociology

The nature of Kierkegaard’s political legacy is complicated by the religious character of his writings. Exploring Kierkegaard’s relevancy for this political-theological moment, this volume offers trans-disciplinary and multi-religious perspectives on Kierkegaard studies and political theology. Privileging contemporary philosophical and political-theological work that is based on Kierkegaard, this volume is an indispensable resource for Kierkegaard scholars, theologians, philosophers of religion, ethicists, and critical researchers in religion looking to make sense of current debates in the field. While this volume shows that Kierkegaard’s theological legacy is a thoroughly political one, we are left with a series of open questions as to what a Kierkegaardian interjection into contemporary political theology might look like. And so, like Kierkegaard’s writings, this collection of essays is an argument with itself, and as such, will leave readers both edified and scratching their heads—for all the right reasons.

Over the last 30 years a number of theologians have been using aspects of sociology alongside the more traditional resources of philosophy. In turn, sociologists with an interest in theology have also contributed to an interaction between theology and sociology. The time is right to revisit the dialogue between theologians and sociologists. In his new trilogy on Sociological Theology, Robin Gill makes a renewed contribution to the mapping of three abiding ways of relating theology and sociology, with the three volumes covering: Theology in a Social Context; Theology Shaped by Society; Society Shaped by Theology. Theology in a Social Context argues that a sociological perspective, properly understood, can make an important contribution to theology. Part I looks carefully at various objections raised by both theologians and sociologists, maintaining instead that a proper understanding of social context is a prerequisite for effective theology. Part II suggests that a sociological perspective offers crucial insights into resurgent forms of fundamentalism. Part III offers a fresh account of social context in the modern world, once thought by sociologists and theologians alike to consist simply of increasing secularization.

Kierkegaard has always enjoyed a rich reception in the fields of theology and religious studies. This reception might seem obvious given that he is one of the most important Christian writers of the nineteenth century, but Kierkegaard was by no means a straightforward theologian in any traditional sense. He had no enduring interest in some of the main fields of theology such as church history or biblical studies, and he was strikingly silent on many key Christian dogmas. Moreover, he harbored a degree of animosity towards the university theologians and churchmen of his own day. Despite this, he has been a source of inspiration for numerous religious writers from different denominations and traditions. Tome I is dedicated to the reception of Kierkegaard among German Protestant theologians and religious thinkers. The writings of some of these figures turned out to be instrumental for Kierkegaard's breakthrough internationally shortly after the turn of the twentieth century. Leading figures of the movement of 'dialectical theology' such as Karl Barth, Emil Brunner, Paul Tillich and Rudolf Bultmann spawned a steadily growing awareness of and interest in Kierkegaard's thought among generations of German theology students. Emanuel Hirsch was greatly influenced by Kierkegaard and proved instrumental in disseminating his thought by producing the first complete German edition of Kierkegaard's published works. Both Barth and Hirsch established unique ways of reading and appropriating Kierkegaard, which to a certain degree determined the direction and course of Kierkegaard studies right up to our own times.